This is the first in a series of occasional posts that will explore how the roots of Light Morning go back to the psychic readings we received in Virginia Beach in the early 1970s.
There were three kinds of readings. Personal readings were for individuals seeking to understand some of the challenges they were facing in their daily lives. Research readings addressed the many questions that arose while we were writing Season of Changes/Ways of Response. The work readings were for the small group of us who were directly involved in soliciting and receiving the guidance.
This series of posts will focus on several of the ALM Work Readings. They showed us where we were going, they clarified our purposes and ideals, and they helped us deal with the complexities of living and working together as a group. The following reading explains why the name Associations of the Light Morning had been offered to us during our first session.
This is the final post of a four-part series of posts. Part 1 can be found here.
An Escalating Sense of Urgency
The ocean waves keep crashing in. They surge up the beach, only to be drawn back down again by gravity. Each set of waves climbs slightly farther or less far up the beach, depending on whether the tide is flowing or ebbing. How high any particular wave will reach is unpredictable. But the trend of the tide is unmistakable.
* * *
In March of 1980, Douglas celebrated his fiftieth birthday. Not long after reaching this milestone, one of his sustaining beliefs — that he was riding an incoming tide and that the story which had led him here was unfolding as it should — took three significant hits. Following these jarring dislocations, Douglas started to wonder whether the tide might have already turned against him and was now beginning to ebb.
This is the third of a four-part series of posts. Part 1 can be found here.
Seeding Wax Statues
Douglas and I are sitting together on Temple Hill. It’s a warm Indian summer afternoon in 1977. Douglas is 47; I’m 32. Doug and Stan have just moved up from Norfolk and are living in a small camper at Transdyne, the land they bought two years ago. It’s within easy walking distance of ALM (Associations of the Light Morning), where Doug and I are now talking.
Far above us, a raven traces a lazy circle in the sky. Douglas again wants to hear why our guidance in Virginia Beach said that the Essenes were to serve as a model for the community. He’s alluding to a few lines from Season of Changes. It’s the passage that first sent him searching for ALM and for me. By now I know the words by heart.
This is the second of a four-part series of posts. In the prologue to Part 1 (which can be found here), Douglas is described as being “a mentor and interrogator; a reliable source of both irritations and insights; an occasional enemy; and a best friend. He could be effortlessly charming one moment and fiercely adversarial the next. But above all else, Douglas was fully committed to exploring the interplay between his own unique and pricey calling and the founding vision of Light Morning.”
The Bookworm and the Symposium
“I am evidently not intended to die and leave this world,” Douglas said in the biographical cassette tapes that he recorded for us, “because I’ve been unsuccessful in these attempts. As we can see, there are quite a few people who would not be unhappy with my absence. But there is some force that appears to be more adamant than I in keeping me here, for reasons that are still not known to myself, and are totally unknown to others.”
After an attempted suicide in a Washington, D.C. hotel room, “I was unemployed for some time and very rarely left our apartment. I raised orchids, read books about Edgar Cayce, and saw few people. But in a way, this story is a story of destiny; a story unfolding according to the designs of destiny. And this happens to each of us, if we will but look at it. This is not to say that I was aware of looking at it, for only recently have I started to pay attention to what comes before me, instead of fighting what comes before me.”
What was about to come before Douglas was an unexpected twist of destiny: Douglas was about to become a shopkeeper.
In March of 2018, I learned about an 18-month program called On Being a Spiritual Nurturer. It was offered by The School of the Spirit, a ministry “rooted in the Quaker contemplative tradition of the living silence.” Feeling ready to explore my Quaker heritage, I requested an application.
“Write a summary of your experience with spiritual nurture ministry,” the application said. “Reflect on how you have been drawn toward or clearly discerned a call to spiritual nurture and its study. We seek to understand how this call has risen out of your personal faith, faith community, life experience, education, and training. We encourage you to offer stories that describe your explorations, wrestling, insights, and lessons learned. Please include your experience of desiring, seeking or receiving support concerning this call.”
What follows is my response to this request.
Spiritual nurture ministry is an unfamiliar phrase, but it stirs deep associations. Good friends nurture each other. They’re responsive to one another’s physical, emotional, and spiritual needs. Quakers, moreover, self-identify as a Religious Society of Friends.
I have a knack for making and keeping friends. I’m a good listener and often ask good questions. People tend to trust and confide in me. I have been with friends who are giving birth and others who are dying. I have helped some friends get married and others get divorced. I’ve been there for friends who have become suddenly and seriously unhinged, just as they, in turn, have been there for me.